高僧傳 2.8

2.8

時有莎車王子、參軍王子兄弟二人，委國請從而為沙門。兄字須利耶跋陀，弟字須利耶蘇摩。蘇摩才伎絕倫，專以大乘為化，其兄及諸學者，皆共師焉，什亦宗而奉之，親好彌至。蘇摩後為什說《阿耨達經》，什聞陰界諸入皆空無相，怪而問曰：「此經更有何義，而皆破壞諸法。」答曰：「眼等諸法非真實有。」什既執有眼根，彼據因成無實，於是研覈大、小，往復移時。什方知理有所歸，遂專務《方等》。乃歎曰：「吾昔學小乘，如人不識金，以鍮石為妙。」因廣求義要，受誦《中》、《百》二論及《十二門》等。

At that time there were two brothers, princes of Yarkand and generals, who relinquished their kingdom to follow him and become śramaṇas. The elder was named Sūryabhadra, and the younger was named Sūryasoma. Sūryasoma's talents and abilities were extraordinary, and he dedicated himself exclusively to teaching the Mahāyāna; his elder brother and various scholars all took him as their master. Jīva also revered and followed him, and their friendship grew exceedingly close. Sūryasoma later explained the *Anavatapta-sūtra* to Jīva. When Jīva heard that the aggregates, realms, and sense-bases are all empty and signless, he was astonished and asked: "What further meaning does this sūtra have, that it demolishes all phenomena?" Sūryasoma replied: "The eye and other phenomena do not exist in reality." Since Jīva held that the visual faculty exists, while Sūryasoma maintained that it lacks real existence because it is causally conditioned, they debated the Mahāyāna and Hīnayāna back and forth for a long time. Jīva only then understood where the true principle lay and came to devote himself entirely to the Mahāyāna scriptures. He sighed and said: "My past study of the Hīnayāna was like a person who does not recognize gold and regards brass as wondrous!" Thereupon he broadly sought out the essential doctrines and received and recited the *Mūlamadhyamakakārikā*, *Śata-śāstra*, and *Dvādaśamukha-śāstra*.